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The Dinka people of South Sudan 🇸🇸 have one of the world’s tallest people on earth.
Rep your tribe❤️❤️❤️
Credit: ilovenaija (@ilovenaija)
Tribal Names
I don’t think many people, even some native people, are aware that the legal names of many tribes are actually not from the tribe.
Often the names came about because colonizers would ask one tribe "hey, what do you call those people over there?". then they would assign the name given to that tribe. so often the names were descriptions from unrelated tribes, or in more extreme cases, insults.
The Muscogee tribe got pretty lucky since the legal name was "creek" and it came from a different tribe going "oh, those are the people near the creek". which, is accurate enough, most creek settlements were placed along creeks. a famous one that is related to the Muscogee is the name "Cherokee". "Cherokee" is a Muscogee word meaning something along the lines of "people who don’t speak our language". Even this is pretty light compared to some names. some official tribal names translate to phrases like "dog eaters" or "lazy people".
This is why it’s not uncommon for tribes to start using older names. Muscogee comes from the term for our people "Mvskoke", and the tribe has made efforts to distance itself from the name "Creek". Although it is likely still the name you’ll hear most often.
What people often call the "skeleton tribe" isn't a separate tribe at all, but a visual tradition practiced by groups in the highlands of Papua New Guinea, especially the Chimbu people (also known as Simbu).
These communities live in mountainous regions of the country's interior and have a long history of body painting as part of ritual, performance, and identity. Among the most recognizable forms is their skeleton body paint, where men cover themselves in black and white clay to resemble human bones.
The skeletal imagery was used as a form of psychological warfare, designed to intimidate enemies by making warriors appear less human and more like spirits or supernatural beings.
There are also origin stories tied to the tradition. One widely shared legend describes a group of villagers who entered a cave filled with human remains and a dangerous spirit. To survive, they painted their bodies like skeletons to blend in and escape unnoticed.

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In Germania (chapter 40), written in 98 AD by the Roman historian Tacitus, described the Earth goddess Nerthus:
“they are distinguished by a common worship of Nerthus, that is, Mother Earth, and believes that she intervenes in human affairs and rides through their peoples. There is a sacred grove on an island in the Ocean, in which there is a consecrated chariot, draped with cloth, where the priest alone may touch. He perceives the presence of the goddess in the innermost shrine and with great reverence escorts her in her chariot, which is drawn by female cattle. There are days of rejoicing then and the countryside celebrates the festival, wherever she designs to visit and to accept hospitality. No one goes to war, no one takes up arms, all objects of iron are locked away, then and only then do they experience peace and quiet, only then do they prize them, until the goddess has had her fill of human society and the priest brings her back to her temple. Afterwards the chariot, the cloth, and, if one may believe it, the deity herself are washed in a hidden lake.”
The book Barbarian Rites: The Spiritual World of the Vikings and the Germanic Tribes by Hans-Peter Hasenfratz (page 109) goes on to further explain:
“Nerthus (*Nerþuz) was nothing other than the earlier Germanic feminine form of Old West Norse Njǫrðr. Because the categories of words known as feminine and masculine u-stems are indistinguishable in their inflection, a later North Germanic linguistic development of the feminine form would have likewise had to have been Njǫrðr—and therefore if the god Njǫrðr might have had a sister and feminine counterpart (as Frey has in Freyja), she would have had the same name as him. Because both deities (Nerthus and Njǫrðr) have a connection to fertility (compare, too, the likely etymology of the name, which relates to a notion of “below”) and are associated with the sea, the situation could be that in Nerthus we have an attestation for the early form of the name for Njǫrðr’s twin sister, whose existence is indeed preserved in the North, although her name, which would also be reconstructed as Njǫrðr, is not recorded. Or it could be the other way around: in Njǫrðr we have a late form of the name for the twin brother of Nerthus, who would have also been called *Nerþuz, but of whose existence Tacitus did not preserve any record.”
George Catlin, B* H*, Prominent S* Chief, oil on canvas, 1832. National Museum of American Art, Washington, DC.
In the dispute within his tribe over the question of forced relocation to the West, the warrior B* H* (c. 1770-1838) headed the S*’s anti-American faction. His attempt to drive white settlers out of S* territory were foiled by the United States army in 1832. B* H* and his close associates, among them the W* prophet W* C*, were arrested and imprisoned in St. Louis and Fort Monroe in Virginia for several weeks. Afterward they were shown the great cities of the whites, where B* H* attracted much attention. His autobiography, which he dictated, is the first such work by a N. A. author. Although he finally accepted the land cessions to the Americans, he remained to the end unreconciled to K* (c. 1783-1848), the S*’s pro-American chief.
Kasprychki, S. S. (2000). Burial mounds and their builders. The Cultures of Native North Americans, 112.